• Journal of The Korean Digital Architecture Interior Association
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• v.4 no.2
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• pp.26-34
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• 2004

Our country did not illustrate and reverse by a city planning law department construction Buddhist priest's robe dual setup the urban setting to be regulated, it came. The city planning law as the high position system of space planning mainly provides the use and a size of the land, the construction law the detail contents of site undergarment concrete location and the form back is provided and of course, regarding the structure which relates with the designation of concrete building use in him and the immediacy back. These two laws are come by a trade name complement and a function sharing role in order for the affirmative development of the city to become accomplished, being used. To necessity of District unit plan the general causal government employee all it is sympathizing, it relates it goes to extremes and with the maintenance of endurance environment and many portion with charge Sikkim also the fact that it is the criticism which relativy is negative in duty of administrative origination is fact in the people. But realization of plan hazard the execution of the public section which stands will be important, it will reach and the public section execution plan of the autonomous nine dimension for must be prepared. The next research that the individual globe plan and development actual condition actual proof and the research which it analyzes system is necessary with base, sees the general operation evaluation of Seoul District unit plan.

• Journal of the Korean Home Economics Association
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• v.33 no.3
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• pp.265-277
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• 1995

Shoos-in in Nara of Japan has two kinds of Priest's robe(Kasa : 袈裟) ; one is Jiksung Kasa(織成袈裟), the other Janap Kasa(刺納袈裟). The former is listed as the 'Jiksung Kasa of tree bark color in seven stripes' in the Treasures Record(珍寶帳) of objects dedicated by Empress Komyo on the 21st day of the 6th month 756 A.D. The warp threads are brown and the weft threads are in groups of two in two colors-dark blue, green yellow and red. The latter is the so called Janap Kasa, of tree bark colors in seven stripes, that was also dedicated by Empress Komyo, 'Ja' means to stitch, and 'Nap' means to sew. It is made of patches of silk of various color, placed overlapping one another in patterns the resemble a mountainous landscape. All are stitched together in a continous quilt-like manner with purple threads. Japan has been under the strong influence of Korea Buddhism during the Nara period. Acording to Nihonki(日本書紀) and Sokunihonki(續日本紀), from 668 to 769 A.D., Japan has bought numorous objects including Buddhist utensils such as priest's robes and banners from Korea. Also during the same period Japan has perchased many kinds of dyestuffs and paint. So we can be certain that priest’s robes were imported from Korea like many other objects of Shoso-in.

• Korean Journal of Heritage: History & Science
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• v.34
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• pp.124-136
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• 2001

Among many different types of wares, we have amazing Sacred Water-pot(따르개, 注子) from Goryo-period(고리, 高麗, 918-1392). The stylistic peculiarity of Jung-Byoung(정병, 淨甁) is described in "Goryo-Dhogyoung, 고리도경, 高麗圖經", the classical design canon. It is said, "A sharpened mouth with narrow and prolonged neck is attached upon the broad mouth with thicker and even longer neck of the pot whose body intimates to the shape of melon." One could find this Jung-Byoung similar to the Indian drinking water jar, Kundika, which has been. even today, an everyday article in houses as well as in temples. In the early Buddhist cult, the object had been adopted as personal belonging of the Bodhisattvas(보살, 菩薩), especially of the Bodhisattva Avalokitesvara(관세음보살,觀世音菩薩). In short, the purifying character of water is met by the sacred ware to deliver the refreshing Sweet-Water(Holy-Water, 깨맑물, 단물, 단이슬물, 정수, 감로, 감로수, 성수, 淨水, 甘露, 甘露水, 聖水): For the holy purpose of fulfilling the thirst of people, of symbolozing the virtuous dharma. Thus, Ggamslkh-Byoung(깨맑병,淨水), the literal Korean name, denotes purifying and clarifying and clarifying water-pot to us. Among many other Asian countries, India, China, Korea, and Japan have a profound cult of the sacred water-pot(Ggamalkh-Byoung, Jung-Byoung, 깨맑병, 정병, 정수병, 감로병, 감로수병, 淨甁, 淨水甁, 甘露甁, 甘露水甁). Therefore, this charming holy object drew much attention not only from master artisans to shape and deliver them to people but also from painters and sculptors for their endowment of the sacred images dedicated to Buddha(부처,佛,佛陀). In China, the sacred water pot emerged in the period of Tang(당, 唐, 618~907)-Period and underwent much sophistication later on, I. e., from earthenware, ceramic-porcelain, bronze, and silver. However, the following represents a challenge to the well-known Goryo-Thangka(고리불화, 高麗佛畵) Painting of Bodhisattva Avalokitesvara to our speculation on the Sacred Water-pot(정병, 淨甁). The image suggests, when examined closely, that the Sacred Water-pot has been accompanied by, or placed in, a transparent glasswere(유리그릇) or crystalbowl(수정그릇)! We have no other physical proof of the existence of such a Holding-Bowl(받침그릇, 承盤), except for in this particular painting. This Holding-Bowl would have not been a mere elaboration on the practicality of controling the drips from the mouth of the pot. As in the chapter on Tang-ho(탕호, 湯壺), or thermal bowl, in the "Goryo-Dhogyoung" it advises readers that this style of bowl is to be filled with hot water, and thus function as a preserver of heat in the water inside the pot. As an offering to the Buddha, the Sacred Water-pot could have been used for serving him hot tea. Hence the sacred bottle is to contain the refreshing water, the water transcends to nectar, and the nectar is prepared as a nectar tea to offer the Buddha. For both the Holding-Bowl of Ggamalkh-Byoung(Jung-Byoung)and the Celestial-Robe(날개옷, 天衣) of the Bodhisattva Avalokitesvara, whose specified character is the Water-Moon(수월, 水月) in this particular Thangka(불화, 佛畵) painting, the transparency is essential. This is to refer to the purity and the lucid clarity of Bodhisattva Avalokitesvara and at a deeper level, to refer to the world of Buddhas-the Tushita(Paradise, Heaven, Eden, 극락, 불세계, 極樂, 佛世界). Howerver, without the discovery of an actual Holding-Bowl, accompanied by a Sacred Water-pot, such speculation will necessarily remain hypothetical. Nevertheless, there is an abundance of evidence of our ancient craftsmanship in jade and ctystal, dating back to the Bronze Age(1000~2B.C.) in Korea. By the time of the Three Kingdom-Period(삼국시대, 三國時代, 57B.C.~935A.D.), and especially the Silla(신라, 新羅, 57B.C.~935A.D.)-Empire, the jade and crystal ornamentation had become very intricate indeed. By the Goryo-Period(918~1392) and Chosun-Period(조선, 朝鮮,1392~1910),crystal-ware and jade art were popular in houses and Buddhist temples, whose master artsanship was heightened in the numerous Sarira-Cases(사리그릇, 舍利器), containing relics and placed inside Stupas(탑, 투, 搭)! Therefore, discovering a tiny part of the crystal or jade Holding-Bowl for the Sacred Water-pot and casting full light on this subject, would not be totally impossible. Lastly the present article shares the tiny hope for a sudden emergence of such a Holding-Bowl.